THE BLOODY THEATER, OR MARTYRS MIRROR OF THE ANABAPTISTS OR DEFENSELESS CHRISTIANS

who baptized only upon Confession of Faith, and
who suffered and died for the testimony of Jesus, their Saviour, in the sixteenth
and seventeenth centuries, that is, from A. D. 1500 to A. D. 1660
Being an Enlargement of
the preceding Martyrs Mirror, augmented from many authentic
Chronicles, Memoirs and Testimonies; together with an Account of the Holy
Baptism, and other Articles of Divine Worship practiced in those
times.

AN ACCOUNT OF THE HOLY BAPTISM IN THE SIXTEENTH CENTURY

SUMMARY OF BAPTISM IN THE SIXTEENTH CENTURY

[The controversy of the so-called clergy the cause, in this
century, that the Anabaptists increased the more, which forms
the beginning of this account.

In the meantime, the difference is shown, between the old
Waldenses and the apostate Hussites, respecting the article of
holy baptism.

The Waldenses in Hungary were now, in the year 1507, greatly
persecuted; concerning whom it is stated, that they led an
innocent life; and it is also declared that in their
confession, which they delivered this year, as well as in their
defense, in the year 1508, nothing at all is said about infant
baptism.

Ludovicus Vives is introduced, for the year 1521, who,
commenting on Augustine, says: That formerly the adults alone
were admitted to baptism, and that even in his time said
practice was still maintained in some cities of Italy.

Two articles of the old Waldenses are related, one of which
is against the pope, the other on holy baptism.

For the year 1540, mention is made of the churches in
Thessalonica, who were said to have remained unchanged in faith
from the time of the apostles, and agree with the Anabaptists.
From two different authors particulars corroborating the matter
of said Thessalonian churches are given; from the testimony of
other writers and credible memoirs.

In a note it is shown, that in Thessalonica alone the
Christians have more than thirty churches, or meetinghouses,
while the Turks have only three.

D. Vicecomes mentions the time when the Thessalonian
Christians administered baptism.

We then proceed to some confessors who lived and were put to
death in the time of our fathers; some good and wholesome
testimonies regarding this article, left by them as Thomas van
Imbrmck, A. D. 1558; Jacob de Roore, A. D. 1569; John Wouters
van Kuyck, A. D. 1572, Christian Gastayger, A. D. 1586;
Bartholomew Panten, A. D. 1592. Finally, about A. D. 1600, an
entire confession of faith follows, such as has been believed
and practiced for many years, by those called Mennists.

With this we conclude the whole account of holy baptism and
Christian worship in those times.]

It is now our purpose to fulfill the promise we made in the
preceding part, and to this end have come here, namely, to show
also in this century, that the distinguishing mark of the
believers, that is, baptism according to the institution of
Christ, was at this time also correctly taught, practiced and
maintained, by those who may be called orthodox believers;
notwithstanding said article had to suffer much opposition,
violence and molestation, and this not only from the papists
(who, however, have nearly always opposed it), but also from
other persuasions who had abhorred the doctrine of the papists
in many other points, and with fear and terror

Page 364

had fled from the Roman church, as from a confused
Babel.

However, all this, instead of obscuring the truth, tended
only to illuminate and glorify it the more, just as gold when
contrasted with copper, the mountain's height with the deep
valley, and the light of day with the darkness of night, can be
distinguished the more plainly; also the praiseworthy
commended, and the contemptible contemned. This was the case at
that time, not only with the assailed truth, but also with
those who defended it, as shall be related and proven in the
sequel.

Jacob Mehrning's History of Baptism, making mention
of the sixteenth century, that is the time from A. D. 1500
until A. D. 1600, begins with these words: Page 772"At
this time there arose, principally in Germany, a most severe
persecution against the old Waldenses and .their followers,
through the violent controversy of the, so-called clergy, and
the disputations waged against them by the pens of the
learned." [The Waldenses] in consequence of this, however,
gained far more Anabaptists (namely Baptists); than there had
ever before, in any country, been seen.

This indicates that the old orthodox Waldenses,
notwithstanding the severe persecutions, existed also at this
time, yea, insomuch that now they increased more than ever
before.

But this was also the century in .whichLuther in Germany,
Zwingli in Switzerland, and afterwards Calvin in France, began
to reform the Roman chLr,-h; and to deny, oppose and contend
with the authority of God's holy Word against the supposed
power of the Roman Pope, and many papal superstitions, however,
in order to avoid too great dissatisfaction, as it seems, they
remained in the matter of infant baptism, in agreement with the
Roman church, though they abandoned many incidents which the
papists observe at the baptism of infants, such as the salt,
spittle, exorcism, and the like.

They also have retained with the papists, the swearing of
oaths, the office of secular authority, war against enemies,
and sometimes also against each other, etc., of which things
the old Waldenses had purified themselves, and would have no
communion with any who would practice these things. Hence, we
will leave them, and turn to our fellow believers.

It is true, that already before the beginning of this
century, some of the Waldenses had united with the Hussites,
apparently in the confidence, that with the doctrine, these
would also follow the meekness of their former teacher, John
Huss. But when said Hussites would retain infant baptism, and
avenge the death of their teacher, yea, began to wage a bloody
war against those who had put him to death, those who had
united with them found themselves greatly deceived, and left
them, not daring to trust their salvation with such people;
some, however, though few, remained with them. Thus the
Waldenses returned for the most part to their old brethren, but
the Hussites were received by the Lutherans, Zwinglians and
Calvinists, who, with them approved of infant baptism and
war.

But since, some Waldenses had united with the Hussites
before the apostasy of the latter, and some though few, .had
still remained with them, it came that said Hussites received,
though erroneously, the name of Waldenses. Hence it originated,
that they had a mixed confession of faith, which was partly
conformable to the old confession of the Waldenses, and party
adulterated with innovations or human institutions. For
example, the article of the holy baptism of these Hussites
reads as follows, "The faith which God has given us, constrains
us to believe and confess such things respecting baptism, which
is the first sacrament

Whoever, now, in adult age, has become believing through the
hearing of the Word of God, by which he; being regenerated and
enlightened in his soul, has received power, such an one is
bound to be baptized in the name of the Father, the Son, and
the Holy Ghost, into the unity of the holy church, by an
external washing of water, in token of his inward purification
obtained through faith."

(So far this article accords with the confession of,the old
Waldenses; ,but what follows it, is held to have been added by
said Hussites. ), "This our confession extends also to infants, who, according
to the command of the apostles, as Dionysius writes, must be
baptized, and afterwards, through the wise direction of their
sponsors, who are taught in the law of Christ, be guided, or
urged and trained to the life of faith, that is, to worthily
practice the faith."

We see here, a great departure of these Hussites, who have
added to the old rule of the Waldenses, which is confirmed by
the authority of holy Scripture (namely, to baptize upon
faith), a new rule, namely, to baptize also infants, and for
proof of this, adduce not the testimony of Christ or His holy
apostles, but of one Dionysius, who never was an apostle or
teacher of Christ, but a fallible man.

And still, the preacher Mellinus would make the readers of
his book believe, 2d book, page 614, Col: 3, that this
last part was also the confession of the Waldenses; but the
contrary is evident, as previously stated; yea, according to
his own account, fol: 446, col. 1, the Waldenses, A. D.
1544, forty years after the Hussites, whom he calls Bohemian
brethren, made the above article, issued a confession and
delivered it in the parliament of the King of France, in.
which, where speaking of baptism, they make no mention at all
of any baptizing of infants; but the work of the Hussites,
according to the account of said preacher, is said to have
originated A. D. 1504. Compare fol. 611, col. 1, with
f al. 614, Col. 3.

A. D. 1507-"In this year," writes P. J. Twisck,"the Vaudois,
Waldenses, or believers were cruelly persecuted in Hungary, and
delivered the confession of their faith, together with an
apology, to

Page 365

Uladislaus, King of Bohemia, refuting the calumnies of their
enemies, and proving that they had not separated from the Roman
church without good reasons. Of these people, papistic writers
themselves confess, that they led an innocent and pious life,
though they nevertheless cruelly sought to kill and exterminate
them." Chron., page 930, col. 2, from Henr. Boxh.,
fol. 27.

NOTE.--Touching the confession which the afore-mentioned
Waldenses, A. D. 1507, delivered to King Uladislaus, as well as
their defense which they delivered A. D. 1508, nothing at all
is therein said of infant baptism, though that would have been
the proper time to explain themselves in this respect. See A.
Mell., fol. 616, col. 1-4, and fol. 617, col.
1-3. As to their confession of the year 1504, which was
corrupted or adulterated with human institutions, by the
Hussites, we have already spoken.

A. D. 1521.-One Ludovicus Vives, of Valencia,
commenting on the words of Augustine, in the 27th chapter
of the 1st book of the City of God: With what
admonition we address the baptized, says"That no one be misled
by this passage, [I would state, that] no one was formerly
admitted to holy baptism, save he who had attained his years,
and understood himself what the holy water signified, and
desired to be washed with it; yea, when he desired it a second
time or oftener."

Said Vives, in the same place, further declares, "I
understand that in some cities of Italy the ancient custom is,
to a great extent, still observed."

By this he indicates, that at, as well as before his time,
many there did not practice infant baptism; which is the
purpose for which we have adduced this passage., "These apparently were," says H. Montanus, who has noted
this,"a remnant from the Waldenses, who were also scattered
into different parts of Italy." Nietigh., page 89.

He then states, that in the year 1544 they delivered their
confession of faith to Francis I, King of France, but that the
following year, said king, through Minerius, miserably fell
upon and exterminated them, in accordance with the sentence
pronounced against them five years previously, at Aix, in the
court of Provence, not far from Italy.

Their faith is further thus described, "That they, according
to their ancient custom, did not ,recognize the Pope of Rome,
and had always had a pure religion."

Concerning baptism, they professed, "That it is an external
visible sign, which signifies to us the renewing of the Spirit,
and the mortifying of the members." This confession, in
substance, fully agrees with the one which we previously
related from jean Paul Perrin, as also, with what Reinerius
admonishes, among the articles of their confession, as these
were in his time, saying, "That they deemed infant baptism
useless." Mont., Nietigh., page 90. We could expatiate
and give more particulars, touching the Waldenses, in
confirmation of the faith which they had in common with us, as
also, that they confessed said faith until the times of the
last martyrs, yea, also, that some of those martyrs proceeded
from them; but as it is not our purpose fro fill this book with
words, but only to give the pith of the matter, which we think
we have done, we will leave it as it is referring it to the
judgment of the intelligent and impartial reader.

Before we leave this, we would state that mention is made,
in this century, not only of the Waldenses, but also of certain
churches in Thessalonica, in Greece, which are declared to have
remained unchanged in faith from the time of Christ, and to
agree in faith and practice with the Anabaptistic churches, in
Switzerland. I will quote the account verbatim, which I
have found in regard to this; in a certain tract entitled:
The Spectacles, by which the Anabaptists of one faith may
see, etc., by a lover of the truth, J. S., printed at Harlem,
by Hans Passchiers, van Wesbusch, A. D. 1630.

In the preface, page 10, we read, "Since, my beloved, all the
truly pious have a sincere joy and the greatest delight [to
know], that many pious people are found upon earth, it has
seemed good to me, to acquaint you with a brief testimony that
has fallen into my hands:How, in the year 1540, or a little
before, certain persons were brought captive by the Turks, from
Moravia, to Thessalonica, in Turkey, and sold as slaves; which
slaves there became acquainted with the (Thessalonian)
Christians. Observing their life and conversation, they said to
these Thessalonians, that in Moravia there lived a people who
were like them in life and conversation, and were called
Anabaptists; which kindled in the Thessalonians a zeal to
examine the truth of the matter; and it further happened, as
the testimony states," etc.

NOTE.-Besides what we have noted concerning the churches at
Thessalonica, Balthasar Lydius gives this account, "We will
first speak of the Greek churches, who, in great numbers, are
under the dominion of the Grand Turk; for in the city of
Thessalonica, by the Turks now called Salonick, the Christians
or Greeks have more than thirty churches, while the Turks, on
the other hand, have only three; and so it is in other places
in the vicinity. These churches do not recognize the pope as
the general head of the church. This appears from the book of
Nilus. Balth 4ydii, 3. Tract. of the Waldenses, ¢. 33,
eol. 1. Nilus de Primatu Papa, p. 48, 51 edit., Wechel, A. D.,
1608.

On page 42 of the book referred to above, we read: Brief
account how through some Moravians who had been captured by
the Turks, and had come to Thessalonica, in Turkey, the
Christians at Thessaloniea obtained information that in Moravia
there lived fellow believers of theirs, who were there called
Anabaptists; and how, in order to as-

Page 366

certain the truth of the matter, they sent three
of their brethren to Moravia, in Germany., "I, the undersigned, testify that in Moravia there lived
with me, for the space of three years, a man of our brethren,
about a hundred years old named Leonard Knar, who related to me
that in his time, when he was a servant in the common house of
the common church at Popitz, under the stewart, Hans Fuhrman,
three brethren of the church of Thessalonica were sent to
Germany to inquire after their fellow believers, who, as they
had learned from the prisoners, as stated above, were living in
Moravia., "They first came to Nickelsburg, on the frontier of Hungary,
where they went to a priest and inquired after this people. He
entered a carriage and rode with these three men to Pausrom, to
those who are there called Hutterites, and in the Netherlands,
Moravians., "Having well examined their life and conversation, they
discussed with them, in the Latin language, in which they were
well versed all the articles of the faith, but found that in
three principal articles they did not accord; namely, first in
shunning, as this article was maintained by the
Hutterites; secondly, in the community of goods, which
virtually consists with them more in dominion and
servitude, than in equality; thirdly, that they withhold from
those who fall away from their communion and leave them the
property which they brought in, on account of which these three
men parted from them with tears in their eyes, because they had
performed such a difficult and laborious journey in vain., "The same priest then brought them in same place (Pausrom),
to the Schwitzer church, who derive their name from Hans
Schwitzer, who, through one of their brethren, named John Peck
(who, with Hans Fuhrman and twelve other persons, had lain in
prison for nine years, in the castle Passau on the Danube, in
Bavaria, for the testimony of the faith), discussed in Latin
all the articles of their faith. They agreed well in all
points, on account of which they being mutually filled with
great joy, acknowledged each other as dear brethren, and in
token thereof, commemorated together the Lord's Supper, with
great gladness, confessing themselves the true church of
God. They stated further that the church of God at Thessalonica
had remained unchanged in faith from the time of the apostles,
and that they still preserved in good condition the
letters which the apostle Paul wrote to them with his own
hands., "All this having taken place, they parted in peace, and
having commended each other with tears and the kiss of love,
into the keeping of the Lord, the brethren journeyed back to
Thessalonica., "One of them who was a tailor by trade, left his shears as a
memento in the church at Pausrom., "This history is not only known to me, but is
generally known, not only in Moravia, but also in the upper
Palatinate." he father of this Leonard Knar, who saw and
related all this; was elder among the Anabaptists there who now
consist of two principal divisions, namely the Hutterites, here
in the Netherlands called Moravians, and the Schwitzers here in
the Netherlands called Germans, but who were then yet one
people. This Elder Leonard Knar ministered to these people in
baptism, the Supper and intercessions according to the doctrine
of the apostles.

As Leonard was well acquainted with John Peck, the latter
orally related to Leonard all that he had discussed with the
brethren from Thessalonica.

We mentioned before, that Hans Fuhrman and John Peck,
together with twelve other persons, lay imprisoned for nine
years in the castle of Passau. From this long confinement
they were released through bail furnished by a certain lord of
Jamits, who traveled thirty-six leagues to release the
prisoners by becoming bondsman for them. He had in his
town Jamits, a large society of these people living under his
protection.

To the above account the following testimony is given,
subscribed to .in these words:, "By me, Jacob Meyster, resident at Amsterdam, fled from
Moravia, to Poland, A. D. 1620; thence A. D. 1626, to Stettin,
in Pomerania, and in the year 1627, to Amsterdam. I acknowledge
that this account of Leonard Knar is as related."

Of these things, Jacob Mehrning, of Holstein, gives this
account, "Thus we have information, that even at the
present day there are brethren and Christians at Thessalonica,
who agree with the Mennists in all articles of religion, also
in baptism, two of whom were yet in the time of our fathers,
with the brethren in Moravia, and then also in the Netherlands,
and communed with the brethren, who expressly declared that
they still preserved in good condition, at Thessalonica,
the originals of St. Paul's two epistles to the Thessalonians.
Likewise, that many of their brethren were still living,
scattered here and there in Ethiopia, Greece and other oriental
countries, as well as other Christians, who, like them, were
preserved by God, and remained in the same doctrine, and the.
true practice of baptism, constantly from the beginning of the
apostles to this time. Bapt. Hist., p. 739.

D. Vicecomes, lib. 1, cap. 23, quotes from Nicephorus
Callistus, that in Thessalia baptism was administered only at
Easter; on which account many died without baptism.

This harmonizes quite well with the foregoing; namely, that
the Thessalonian churches were not accustomed, or at least did
not deem it necessary to baptize infants, seeing they waited
with baptism a whole year; on the other hand, those who
consider infant baptism necessary, frequently dare not postpone
it one month,- one week, yea, sometimes not one day, on account
of the uncertainty of the infant's life; so that they appoint
no definite time for infant baptism, as also, if necessity
require it, no

Page 367

definite persons; so much that the papists as also the
Lutherans allow not only priests or teachers, but also laymen,
yea, women to baptize, so that no child may die unbaptized.
Anthon. Jac. Babel der Kinderdoopers, printed A. D.
1626, p. 107, 8th chapter, quest. 5, from Bellarm de
Baptism, col. 307.

But that the Thessalonian churches had the custom of
baptizing only on Easter, that is, once a year came as may be
inferred, because they deemed it necessary first to instruct
the persons for a long time, almost a year, and to teach them
the faith, before they might be baptized; as has been shown
from Rupert Tuiciensis, for the year 1124.

NOTE.-Notwithstanding we might herewith close our account of
Holy Baptism, since not only this article, but all that further
belongs to it, has been sufficiently shown, and the known
martyrs of our faith and their confessions have been plainly
presented in our old book of the martyrs long before this time;
yea, already in the year 1524, we nevertheless, in order to
satisfy, if this be possible, the critical, will proceed to
bring this article to the end of this century, in which the
confessions of the martyrs will render us no small service, as
will appear.

CONFESSION OF THOMAS VAN IMBROECK, CONCERNING
BAPTISM

A. D. 1558.-At this time a God-fearing and pious hero
of Jesus Christ, named Thomas van Imbroeck, made a most
excellent and explicit confession of Holy Baptism, as also a
refutation of the opponents, which he delivered to the lords of
Cologne, where he was imprisoned for the faith. It reads as
follows:.

I believe and confess that there is a Christian baptism,
which must take place externally and internally; internally
with the Holy Ghost and with fire, externally with water; in
the name of the Father, the Son, and the Holy Ghost.

Internal baptism is imparted by Christ to the penitent, as
John the Baptist said, "I indeed baptize you with water unto
repentance: but he that cometh after me is mightier than I;
whose shoes I am not worthy to bear; he shall baptize you with
the Holy Ghost, and with fire." Matt. 3:11; Mark 1:8.

Christ confirms these words when He says to His
disciples,"That they should not depart from Jerusalem, but wait
for the promise of the Father, which, saith he, ye have heard
of me. For John truly baptized with water; but ye shall be
baptized with the Holy Ghost not many days hence." And this
promise was fulfilled on the day of Pentecost. Acts 1:4, 5; 2,
etc.

Thus was also the house of Cornelius baptized when they
believed what Peter spake: they received the Holy Ghost, and
all spake with tongues, and magnified God. Acts 10:44, 46.

But the external baptism of water, which is a witness of the
spiritual baptism, and indication of rue repentance, and a sign
of faith in Jesus Christ, is administered, by the command of
the Almighty Father, and His Son Jesus Christ, and the Holy
Ghost, and in the name of the only God, by a true servant of
the Lord, to those who have repented and reformed, believe the
Gospel,* confess their faith and desire baptism;, willingly
offer themselves up to God, and yield themselves servants unto
righteousness, yea, to the service of God, and the communion of
Jesus Christ and all the saints.

This is fully comprehended and contained in the words which
Christ speaks to His disciples, "Go ye therefore, and teach all
nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you." Matt. 28:19, 20. In
Mark we read thus, "Go ye into all the world, and preach the
Gospel to every creature. He that believeth and is baptized
shall be saved; but he that believeth not shall be damned."
Mark 16:15, 16.

These words of Christ fully comprise the ordination and
institution of the Christian baptism, and all that pertains to
it; for Christ, who is the eternal wisdom of the Father, has
expressly and completely thus commanded it. Now, as He is the
Light and the Saviour of the world, we find in this command,
that teaching and believing must precede baptism. John
8:12; 3:17.

The Scriptures cannot be broken, neither are we to take away
from, or add to, the Word of God; nay, not even the smallest
tittle or letter of the Gospel may be changed. Hence, the
ordinance of the Lord, respecting baptism must remain
unaltered; for it is the Word of God, which abideth for ever.
Deut. 4:2; Matt. 5:18; John 10:35.

Hence, the words of Christ declare, that teaching must take
place before and after baptism, in order that the person
baptized may use diligence to observe, after baptism, the
Gospel (which was presented to him before baptism), and all
things commanded him; for he is no more lord over himself; but,
as a bride surrenders herself to her bridegroom, so he, after
receiving baptism, surrenders himself to Christ, and loses his
will, is resigned in all things, without name, without will,
but leaving the name to Christ, and letting Him reign in him.
For this is the signification of baptism, that the Christian's
life is nothing but pure dying and suffering; because we are
like unto the image of Christ, and baptized with Him, must die
and suffer, if we would reign and live with Him. Rom. 6:4.

With this ordinance of Christ, accord also the apostles, as
faithful stewards and dispensers of the manifold grace of God;
for thus did Peter and the other disciples preach the Gospel at
Jerusalem, and they that heard it, were pricked in their heart
by the Word, and said unto Peter and the rest of the
apostles;"Men and brethren, what shall we do?

Then Peter said unto them: Repent and be baptized every one
of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost" (Acts 2:37,
38). Thus did also Philip, when he expounded the Scripture to
the eunuch. And the latter, when he had accepted it, said, "What
doth hinder me to be baptized? Philip answered: If thou
believest with all thine heart, thou mayest." Acts 8:35-37.
Thus also those of Samaria were baptized, when they believed
the words of Philip. Verse 12.

Again, when Peter preached Christ to the house of Cornelius,
and spake the word of life, the Holy Ghost fell on all them
that heard the word."Then said Peter: Can any man forbid water,
that these should not be baptized, which have received the Holy
Ghost as well as we? And he commanded them to be baptized in
the name of the Lord." Acts 10:44, 47, 48.

Thus, Paul also found certain disciples at Ephesus, to whom
he said, "Have ye received the Holy Ghost, since ye believed?
They answered: We have not so much as heard whether.there be
any Holy Ghost. Then said Paul: Unto what then were ye
baptized? They said: Unto John's baptism. Paul said: John
verily baptized with the baptism of repentance, saying unto the
people, that they should believe on him which should come after
him, that is, on Christ Jesus. When they heard this, they were
baptized in the name of the Lord Jesus, " So we read in the 19th
chapter of Acts.

Thus also Paul himself, when he had been prostrated on the
way, by the Lord, and had heard at Damascus, by the command of
the Lord, from Ananias, what he should do; had again received
his sight, and was filled with the Holy Ghost, in short, had
become a chosen vessel and fit instrument, was baptized, and
called upon the name of the Lord; as Luke writes, Acts
9:18.

From these and other passages it is evident, that the
apostles first taught, and that from teaching follow repentance
and faith. For, how shall they believe, says Paul, without
hearing. Faith cometh by hearing, and hearing by the Word of
God. Rom. 10:17. Hence, penitent faith is confessed and, so to
speak, sealed by Christian baptism. For, after baptism, a
constantly good and godly life should follow;* this is the true
ordinance of the Lord Jesus Christ, and His apostles, as you
may read everywhere throughout the Acts of the Apostles.

Lastly, as the apostles established the church of God
through the Gospel, so they all unanimously declare in their
epistles the aforesaid foundation of Christ. For, thus says
Paul to the Romans, "Know ye not, that so many of us as were baptized into Jesus
Christ were baptized into his death? Therefore we are buried
with him by baptism into death: that like as Christ was raised
up from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been

* For as many of you as have been baptized into
Christ have put on Christ. Gal. 3:27. planted together in the
likeness of his death, we shall be also in the likeness of his
resurrection

knowing this, that our old man is crucified with him, that
the body of sin might be destroyed, that henceforth we should
not serve sin. For he that is dead is freed from sin" (Rom.
6:3-7).

With these words, Paul tells us what the baptism of
believers signifies, namely, the dying of the flesh, or
mortifying of the old Adam, the burying of sin, the putting off
of the sinful flesh, and the resurrection of the new man and
life; and this for this reason: since Christ died for our sins,
was buried, and rose from the dead for our justification, and
we, through the spirit of faith, have been incorporated or
grafted into Him, and hence, have become entitled to the merits
of His death, yea, are made partakers of all that is His, and
thus, in and through hope, are confirmed in His fellowship
(unto which we are called through grace); therefore we must
also, for His name's sake, die unto sin,* bury it, and live
unto righteousness, that we may be a true branch on the
vine.

In this manner the apostle Paul speaks also to the
Colossians, "Ye are complete in him, which is the head of all
principality and power: in whom also ye are circumcised with
the circumcision made without hands, in putting off the body,
of the sins of the flesh by the circumcision of Christ: buried
with him in baptism, wherein also ye are risen with him through
the faith of the operation of God, who hath raised him from the
dead. And you, being dead in your sins and the uncircumcision
of your flesh, hath he quickened together with him." Chap. 2,
verses 10-13, compared with Eph. 2:4-6.

These words, in the first place, declare, that circumcision
is not a figure of baptism, but of the circumcision of Christ,
Which is not done on the foreskin of the flesh, but on that of
the heart, not with hands, nor with a knife of stone, but
without hands, through the Word of God, in the Spirit.

These words of Paul sufficiently indicate, that in baptism
the past life must be buried with Christ, and, through faith,
rise to a new life; for the outward sign alone is of no value
in the sight of God but faith, the new birth, a true Christian
life-by these, man is united with God, incorporated into Christ
Jesus, and becomes a partaker of the Holy Ghost.

Hence, external baptism does not conduce tc salvation, if
the internal baptism is wanting, name ly, the transformation
and renewing of the mind Once more Paul says to the
Galatians, "For ye arf all the children of God by faith in
Christ Jesus For as many of you as have been baptized into
Christ have put on Christ" (Gal. 3:26, 27).

I hope that my lords will reflect a little on then excellent
and explicit words; for when viewer aright, they are easily
comprehended. Even as

man that is naked, hides himself and would not b~ seen
because he is ashamed of his nakedness; bu

* For ye are dead, and your life is hid with
Christ in God Col. 3:3.Page 369

when he has covered his shame, he comes forth without
hesitation. So it was also with Adam; when God called him, he
hid himself, and said, "Lord, I am naked." Nevertheless, he had covered himself
with a fig-leaf; but it availed him nothing; for the Lord could
well see his shame, that is, his sin. Gen. 3.

But when he knew himself, God clothed him with skins, which
signified the sign of .grace of Christ. Now when he had on the
skin, his nakedness was no longer seen. So it is also with
Christians; when they have put on the coat of skins (Christ),
our sin is seen no longer, and the garment which we have on is
manifest to all. Compare Gen. 3:21 with Gal. 3:27. Therefore,
he that is baptized aright, has put on Christ, and nothing is
seen on him, but Christ and the life of Christ. Thus Paul says
to the Ephesians, "Christ loved the church, and gave himself for
it; that he might sanctify and cleanse it with the washing of
water by the word" (Eph. 5:25, 26).

Here we plainly perceive, that the washing of water is
joined to the word; for no one is cleansed by the washing of
water, but by the word; as the Lord says, "Now ye are clean
through the word which I have spoken unto you" (John 15:3)
.

In another place, Paul calls baptism a washing of
regeneration, Tit. 3:5, because baptism represents
regeneration; even as circumcision is called a covenant,
because it represented a covenant. Thus also, the paschal lamb
is called pascha, that is, a passing over, though it was simply
a memorial of the passover. Thus, is baptism called a washing
of regeneration, because it belongs to the regenerated children
of God, who are born of incorruptible seed, namely, the living
Word of God, or, as James says, "Who are regenerated by the will
of God, by the word of truth." I Pet. 1:23; James 1:18.

Still another point is also to be considered here -that the
apostles say, We must be regenerated by the Word, that is,
through the preaching of the Gospel. But by what will those who
say that children are regenerated, prove this? since neither
preaching nor word obtains with them.

Finall~1, Peter says also in his epistle, "When once the
longsuffering of God waited in the days of Noah, while the ark
was a preparing, wherein few, that is, eight souls were saved
by water. The like figure whereunto even baptism doth also now
save us (not the putting away of the filth of the flesh, but
the answer of a good conscience toward God), by the
resurrection of Jesus Christ" (I Pet. 3:20, 21) .

From the words of Peter we perceive, that baptism is
represented by the flood, through which God punished the whole
world; but Noah, with his house, whom God deemed righteous, was
preserved in the ark from the water; even as Israel passed
dry-shod through the Red Sea, and were thus delivered from
their enemies; but Pharaoh with his entire host, was drowned in
it, so that not a single one escaped. I Cor. 10:1, 2.

Thus it is with all the works of God; that which is life for
the pious, is death for the ungodly, as Paul testifies with
these words, "We are unto God a sweet savour of Christ, in them
that are saved, and in them that perish: to the one we are the
savour of death unto death; and to the other the savour of life
unto life" (II Cor. 2:15, 16).

But in order rightly to understand the figure of the flood,
we must consider Noah as the antitype of Christ; his house the
antitype of believers; the ark, of the church; and the flood,
of baptism. For, even as Noah, in his time, was a preacher of
righteousness, so also Christ was a true preacher of
righteousness, who proceeded from God, and came into the world.
And as Noah prepared the ark, to preserve his household, so
Christ prepared the spiritual ark, namely His church, built by
the apostles, as wise master builders, to preserve His children
and His household, of whom He Himself says, "Behold, I and the children which God hath given me." And as
through the flood all flesh was destroyed and perished, so must
also, through baptism, all carnal lusts and desires be
destroyed and perish. And as only few, that is, eight souls,
were preserved in the time of Noah, so it is also with men at
this present time. Though it is proclaimed unto them, and the
light shines forth clearly, still they love darkness rather
than light; hence there are so few who truly believe, and are
translated from the past life into a spiritual life, that they
may enter into the church of Christ, and thus be baptized unto
the dying of the flesh, and the resurrection to a new life.

For Christ Himself says, that there are but few who find the
true way;"for many are called, but few chosen;" few believe,
and few shall be saved. Luke 1-3:24; Matt. 20:16. As also Luke
says, "Nevertheless, when the Son of man cometh, shall he find
faith on the earth?" (Luke 18:8).

For, noble sir, and servant of God, I appeal to you, whether
it is not now as it was in the time of Noah? They build; they
plant; they buy one field after another; they feast; they
drink; they marry, and are given in marriage; and all this
without the fear of God; and they who do this are well known,
yea, all corners of the world are full of abominations and
idolatry. May the Lord convert them ail, Amen. Luke 17:26, 27;
Matt. 24:37, 38.

The reason why they live without the fear of God, and
without care, is, that they have no example. They console
themselves only with this, namely: I am a Christian; for 1
am baptized. Thus they speak, thinking that it is
sufficient if one is only baptized; but they know little what
baptism signifies; for they have not yet drank of the living
fountain, of which Jeremiah speaks; but they drink of the wells
which they have digged themselves;"For they have forsaken the
true fountain, says the Lord" (Jer. 2:13) .

Page 370

So it is now also with baptism, as I have sufficiently shown
above, that believers only are to be baptized. But now the
command of Christ is ignored, and those who dig or devise a
well, or baptism, of their own, are received; and thus is
fulfilled what Christ says, "Thus have ye made the commandment
of God of none erect by your tradition" (Matt. 15:6).

Still more might be shown from the Scriptures; for Paul
writes very clearly to the Hebrews, concerning the preparation
of Christians, declaring that those who would receive this
Christian ordinance, must first learn the principles of the
Christian doctrine, namely, repentance f rom dead works, then
faith in God, and then baptism. Heb. 6:1.

I fear it might become tedious to my noble lord and servant
of God; hence I will make it as brief as possible.

Now, since there are many who believe that children that die
without baptism are damned, as also the priests maintain, we
will, by the grace of God, give a brief answer to our
opponents, so that my lords may be relieved on this point

DEFENSE AGAINST THE OPPONENTS BY THOMAS PAN IMBROECK

In the first place, our opponents say, it is writ-
ten, "Suffer little children to come unto me; for of such is the
kingdom of heaven" (Matt.. 19:14). Now, if they have the
promise, why should they not also receive baptism, which is
less than the promise?

Answer.-We believe and, confess that infants are saved on
account of the promise; but that salvation depends on baptism,
we do not confess; for when Christ promised the children the
kingdom of God, they were not baptized, nor did He baptize
them, but He embraced them, and spoke kindly to, or blessed,
them. Mark 9:36, 37. Christ also states the reason why the
children are acceptable to God, since He sets them as examples
for adults, and admonishes us, that we should be like them, for
thus He says to His disciples, "Verily I say unto you, except ye
be converted, and become as little, children, ye shall not
enter into the kingdom of heaven. Whosoever therefore shall
humble himself as this little child, the same is the greatest
in the , kingdom of heaven" (Matt. 18:3, 4) .

Hence, since we are admonished to become as children, it is
incontrovertible, that as long as they remain in a state of
innocence, God holds them guiltless, and no sin is imputed to
them; and although they are of a sinful nature, partaking of
the nature of Adam, there still remains something in them which
is pleasing to God, namely, innocence and humility; however,
they are saved only through the grace of Christ.

But if some condemn infants, if they die without baptism, it
is a despising of the blood of Christ; for the sin of Adam and
of the whole world, is reconciled through the sacrifice of
Christ, and no sin from Adam is imputed to children; how then
can children be damned?

Who will accuse the children, for whom Christ shed His
blood? Who will condemn them, to whom Christ has promised the
kingdom of God? Who will deny the holy Scriptures, which
declare so emphatically, that the sin of Adam and of the whole
world has been taken away; the handwriting of the law, which
was against us, blotted out, and nailed to the cross, and that
grace has abounded over sin, and.the life of Christ conquered
death?

Hence, he who says that children are condemned, or accuses
them on account of original sin, denies the death and blood of
Christ. For, if the children are condemned because of Adam's
death, then Christ died in vain, Adam's guilt is still upon us,
and not reconciled through Christ, and grace has not abounded
over sin through Christ. God forbid.

For the grace of God has richly appeared to all men. Tit.
2:11; Rom. 5:18. All malediction, curse, and the sin of the
whole world have been taken away through Christ,.. and as
adults are saved through faith, so children.are saved through
their innocence; 'but all through grace.

An answer, then, remains yet to be given, why, if they are
saved, they should not be baptized.

In the first place, because we have no command from Christ
for it. Abraham had received a command from the Lord, to
circumcize all males on the eighth day. Now, he had received no
command respecting females, nor did he follow his own opinion,
but, according to the, command of God, caused only the male
children to be circumcised; and circumcision was the sign of
the covenant which God had established with Abraham; and still,
the women were included in the covenant as well as the men.

And afterwards, when Israel was in the wilderness, and had
grossly signed against the Lord, so that God said, they should
not enter into the promised land, and this on account of their
unbelief, He (the Lord) said: But your children which now know
neither good nor evil, they shall possess it.

Now, if the children, whom the Lord had commanded to be
circumcised on the eighth day,* obtained mercy from Him, and He
promised to give them the land, and that they should possess
it, how much more should now His grace be upon the children for
whom Christ died?

In the second place, our, opponents say, that the
Lord said to Nicodemus;"Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God" (John 3:5)
. From this, they say, it follows, that no one can enter into
the kingdom of God, except he be baptized with water.

Answer.-These words of Christ must not be understood with
reference to children; for the passage which the Lord spake to
Nicodemus, namely: Verily, verily, I say unto thee, except a
man be

* From this our opponents, nevertheless, form an
argument, which they, though without foundation, bring against
us.Page 371

born from above, he cannot see the kingdom of God, declares
differently; for here we hear that Christ presented to
Nicodemus regeneration, which takes place only through the Word
of God, as has above, in my confession, been sufficiently
explained; and then Nicodemus said: How can a man, when he is
old, enter the second time into his mother's womb, and be born
again?

Mark, he says, when he is old;* from which we well perceive,
that the Lord did not speak of children. And thereupon Christ
says, "Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God."

That this is not spoken of children, the following words
prove, namely, "That which is born of the flesh is flesh; and
that which is born of the Spirit is spirit. Marvel not that I
said unto thee, Ye must be born again. The wind bloweth where
it listeth, and thou hearest the sound thereof, but canst not
tell whence it cometh, and whither it goeth: so is every one
that is born of the Spirit."**

By these words Christ indicates that the regenerated man
becomes spiritual, and is born of the Spirit, and of a
spiritual nature; as Peter says, "We are become partakers of the
divine nature, if we flee the corruptible lusts of this world."
By this everyone may know whether he is born of the Spirit,
namely, if he has the nature of the Spirit, even as one that is
born of the flesh, has the nature of the flesh, each in his
order. Birds have their peculiar nature; so also wild animals;
likewise man; each is minded like him of whom he is
born.***

Thus, he that is born of the Spirit, is also spiritually
minded; hence Paul says, "For as many as are led by the Spirit
of God, they are the sons of God."

Finally Christ says to Nicodemus, "If I have told you earthly
things, and ye cannot comprehend or believe, how shall ye
believe, if I tell you of heavenly things?"

Here the Lord deems it greater to comprehend heavenly
things, than earthly things; but children comprehend nothing of
earthly things, how much less of heavenly.

Hence Paul says: Be not children in understanding; howbeit
in malice be ye children, but in understanding be men. For,
faith cannot be comprehended without understanding, even as
Paul says to the .Hebrews, "Faith is a sure confidence of things
hoped for, and conforms itself to things not seen; so that
faith has such power in itself, that it always conforms to
heavenly things, and seeks those things which are above, where
Christ sitteth on the right hand of God."

* Nicodemus, though ignorant in the matter
itself, understood well enough, that this did not have
reference to children; hence he asked: How can a man be born,
when he is old?* From the words, "That which is born of the
flesh is flesh," Thomas concludes that this relates only to the
adult; since no newborn infants, but only the adult can live
after the flesh, and, consequently, must be born again.** The descent of every one is known by his
peculiar nature for like produces like. Hence, if infants are
truly regenerated of the Holy Sprit, the fruits of the latter
must be evident in them from the workings of their nature. The
fruit of the Spirit is love, joy, peace, longsuffering, etc.
Gal. 5:22. hat children do not have such faith, experience and
the holy Scriptures teach, though some say

God can easily give children this faith. So say I; and not
only faith, but also understanding, by which faith is
comprehended; yea, even language to confess it; but what sort
of faith children have, they show by their life and fruits. But
though God is almighty, and does according to His will, which
none can resist, He nevertheless observes order in all His
works, according to His pleasure. Hence, let everyone see well
to it, that he do not prescribe to God according to his own
opinion; for He has made all things well. To Him be eternal
praise and honor. Amen.

Since these are the most important passages* with which it
is sought to prove infant baptism, I have, in my weakness and
simplicity, answered them. But that you, my noble sirs, may not
become weary of my long writing, I will conclude; nevertheless,
if my noble sirs desire a fuller answer, I am willing and ready
to answer, as much as lies in my power. May God give His grace
to us all. Amen. Your humble servant,

THOMAS VAN IMBROECK.

A. D. 1569.-Now when the papists sat in such darkness, that
they immediately put to death those who, having been baptized
in infancy, were, when arriving at riper years and'
understanding, baptized upon faith, a God-fearing teacher of
the church of Jesus Christ, named Jacob de Roore, did
nevertheless not hesitate to make, with regard to this matter,
a salutary and good confession, writing in his bonds and
imprisonment at Bruges, in Flanders, the following
words, "Furthermore, I confess a Christian baptism, according to
the tenor of the Word of God, as Christ commanded His apostles,
saying, "Go, and teach all nations, baptizing them," etc.

Afterwards he relates how the apostles executed this command
of Christ, saying, "Thus did the apostles, according to their
Lord's command," etc.

Continuing, he explains the words of Peter, Acts 2:39;"For
the promise is unto you, and to your children," etc.; from
which the opponents were frequently wont to prove (in their
manner) infant baptism, or at least, to give it some
plausibility. Thereupon he says as follows, "By this the apostle
shows that the gift of the Holy Ghost was to be given, not only
to the Jews and their children, but also to the Gentiles, who
were far from the kingdom of God, and whom God should also
call, as the prophet Joel had foretold.**

Thus, he says finally, baptism must be received upon faith,
for a burial of sin, a washing of regeneration, a covenant of
the Christian life, a putting on of the body of Christ, an
ingrafting into the true olive tree and vine of Christ, an
entrance into the

* Understand, those which were the most
important in his time; for afterwards many others were, to the
detriment of truth, imagined in addition. to them.* He adduces the prophecy of Joel for the
purpose of showing, that the latter speaks of the prophesying
of sons and daughters, and not of infants. Chap. 2, verse
28.Page 372

spiritual ark of Noah, of which Christ is the true
householder, as is written of Him (this He says of His
church), "Behold, here am I, and the children (the true
believers) which thou hast given me." See in Martyrs Mirror,
page 537, col. 2, 3, and afterwards, in the Account
of the Martyrs, for the year 1569.

It is not necessary here to say anything more; since the
views of this man, regarding this matter, are well known and in
the memory of almost everyone. Hence we will conclude this, and
proceed to others of like confession.

A. D. 1572.-At this time there was imprisoned at Dort, in
Holland, a man of great virtue and piety, named John Wouterss
van Kuyck, who, in a letter written to his wife, relates what
happened to him in prison on account of the faith. Among other
things he speaks of what the bailiff, in his presence, demanded
of the judges, namely: That pursuant to the decree of the king,
he should be burnt alive at the stake; because he had departed
from the Roman Catholic faith, and had (as he said), been
rebaptized by the Anabaptists.

Thereupon this pious witness of Jesus answered as he further
writes, saying, "Then I replied: I have never departed from the
Christian faith; and I know no Anabaptists. I have been
baptized only once upon my faith; infant baptism I do not
consider a baptism; and when I was a child, I did as a child,
as my parents led me. See in the last-mentioned Martyrs'
Mirror, page 692, col. 2, also in the following account of
the martyrs, for the year 1572.

In another letter delivered by him to the bailiff and the
council of said city, he makes this confession of his own
baptism, "Faith and inward baptism constrained me to obedience
toward His word, to fulfill His righteousness. Hence I confess,
that I was baptized upon my faith, and this on my request,
according to the command of Christ, renouncing the devil, the
world, etc." Sane book, page 701.

Thus, this witness of Jesus openly, boldly, and unfeignedly
declared the truth of God in this matter, according to the
testimony of the Word of God, and his conscience; to show which
has here been our sole aim.

A. D. 1586.-At Ingolstadt, in Bavaria, one Christian
Gasteiger, after suffering . much onset and opposition from the
Jesuits, was, among other things, also assailed in regard to
his belief respecting baptism; since he held that it should be
administered to none but the believing and penitent. On a
certain day, therefore, there came to him, where he was
imprisoned, two of that order, saying: That a child had to be
baptized or it would be damned. But he contradicted them with
arguments and the authority of the holy Scriptures. This belief
he held fast to the end, since he died thereupon, as shall
appear more fully in the account of the martyrs, regarding his
death, for he year 1586. Also, in Mart. Mir., page 886,
col. 2.

A. D. 1592-We find, that besides a disputation held
against some papists who maintained infant baptism, Bartholomew
Panten, a pious brother, also left, before his departure from
this world, a testament, as a last farewell, to his little
daughter; in which he, among other things, admonishes her, how
she, when arriving at maturity, should act with regard to this
matter, saying, "My dear child, take this to heart, and when you
attain your understanding, my paternal request to you is, to
join those who fear God, who are by far the least among all
people, but who are nevertheless the true congregation and
church of God; who practice their rule according to the
ordinance of the Lord, and the practice of the apostles,
namely, a baptism which is founded upon faith, and must be
received as Christ has commanded, and as is written in
Matthew."

Then; treating of the words of the holy evangelists,
respecting the unprepared condition in which the Pharisees came
to the baptism of John, and that the latter rebuked them,
saying, "O generation of vipers, who hath warned you to flee
from the wrath to come? Bring forth therefore fruits meet for
repentance," he says by way of explanation, "Here it is to be
well understood, that confession is not sufficient, but that
also sorrow of heart, and good works, must be evinced. For; all
outward actions, without renewing the spirit, cannot please
God." See the before-mentioned Mart. Mirr., p. 924, col.
1. This matter will be shown more circumstantially in the
account of his martyrdom, for the year 1592.

NOTE.-We could have filled this century with a very great
number of salutary confessors respecting this article, had we
not deemed this unnecessary and to no purpose; for no one who
has but a little experience in history, will doubt it; since
this was not one of the least points, on account of which an
almost countless number of persons lost their lives in the last
persecution, early in this century, and throughout to the
close.